Learning from Northern Ireland

Dr Joseph Liechty and Dr Cecelia Clegg of the Irish School of Ecumenics, Trinity College, Dublin, spent six years researching for a better understanding of sectarianism and ways of moving beyond it.

Their work can be found on the Irish School of Ecumenics website.

They asked some fundamental questions:

• Can we make truth claims without being sectarian?
• Which religious ideas are inherently sectarian and which are not?

Indeed, can these claims/ideas be made in a manner that does not

• harden boundaries between denominations, sects, faith groups?
• dehumanise the 'other'?
• impose one's belief on the another?

Liechty and Clegg advise that there are many kinds of religious ideas and truth claims. The fact that there are different religions, beliefs and truths is in itself not sectarian. Religious truths within themselves are not inherently sectarian. Some people argue that by belonging to a sect, denomination, faith, belief or secular position, that in itself is sectarian. However, what is more important is how in belonging to one group we react to others who are not part of 'our' group. How we approach our differences is critical.

For example:

We are different, we believe differently.

The differences between denominations, sects, faiths and belief groups when accepted and not regarded by each other with suspicion and judgement can demonstrate the diversity that is part of human freedom and rights.

These differences, if approached with fear and suspicion can create hierarchies and negativity. This is particularly so when one denomination, sect, faith or belief group views itself as morally or structurally superior and views the others as being less adequate, truthful or legitimate, which stokes the flames of sectarian prejudice and religious intolerance.

If the religious ideas are divisive and destructive?

Liechty and Clegg suggest that if a religious idea hardens boundaries, dehumanises or imposes, three further basic questions need to be asked:

• Can the ideas be discarded?
• Can it be altered in a way that removes those consequences?
• Can the negative consequences be mitigated in any way?

Groups that seriously wish to challenge sectarianism and practise anti-sectarianism will attempt to discard, alter or mitigate to build bridges.